Who is a Sadguru - Excerpts from a lecture by HH Sri Sri Muralidhara Swamiji
Rama, Raghupathy
Radhey Radhey !!
Who is a Sadguru - Excerpts from a lecture by HH Sri Sri Muralidhara Swamiji |
“Joy and sorrow in this world are only the fruits of past choices and acts (prarabda)” is the now universally accepted tenet enshrined in our Sanatana Dharma. This implies that a present comfortable life is only the result of past punya (merits). Who or what decides if a particular act is a punya (merit) or a papa (sin)? The shastras! Only the shastras (scriptures) should be taken as the basis to determine what a merit is and what a sin is. A question arises now. Why can't I decide this for myself independently? Can I not tell what is right and what is wrong. Well, the truth is that we cannot be totally free and unbiased in our judgments because our mind is influenced by our own likes and dislikes (raga-dwesha). Our mind cannot, therefore, be held as the basis for judging what is punya and what is paapa. Moreover, dharma (righteousness and ethical values), being very subtle and not always obvious, can be known only through shastras. Don’t we say that one is blessed with good parents due to his punya? Likewise, it is only as a result of one’s punya that a person is blessed with good education, job, spouse and children. In the same breath, it is only due to one’s paapa that a person is placed in unfavorable situations with regard to his parents, spouse, children or education. If punya is the basis for a person to attain even worldly comforts, what then to speak of attainment of a Sadguru who is the atma bandhu (soul mate)? How many meritorious deeds must one have done to attain a Sadguru? One must have, therefore, performed meritorious deeds over crores of births to attain a genuine Mahatma as his Guru. Today, there are many who call themselves a ‘Guru’. These self proclaimed ‘Gurus’, some of who even label themselves as Avatars (incarnations of God), spread false faiths that have no support in the shastras. They exhibit no discipline, astound the public with occult powers or tricky illusions, wax eloquent on incomprehensible philosophies to create awe in the minds of people and thus take their poor followers for a ride. This is probably the dosha (defect) of Kali Yuga. One finds that even such imitators having a large following. What is the reason for this? The world consists of more number of sinners than the virtuous. It is only due to the effect of their sins do people go behind such imitators. Just as merit is the cause for attaining a Sadguru, it is verily past sin that is the cause for one to get caught in the nets of such deceitful gurus. So then who are Mahatmas? How can we identify them? Mahatmas always perform Nama Sankirtan (a sign of true devotion), follow the Sanatana Maarga (path), are very humble, are friendly with all and most important of all, their lives are an open book for everyone to see. They have nothing to hide from people. They are full of compassion, ever pouring forth their Grace. They are verily prema swaroopa (complete form of Divine Love). All this is possible for them only because they are jivan muktas (those who have attained Self Realization even while living in this world). Hence we attain a Sadguru only due to the effect of punyas earned over crores of births, indeed! |
Chant the Mahamantra Nama kirtan everyday atleast for 10 minutes:
Those who chant the mahamantra and the place where nama is chanted, gets purified and enjoy peace and bliss...
Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Nothing we earn today would come with us to the final destination but only the Divine Name WILL....
Regards
Kishore and Jeya
Website: http://www.namadwaar.org/home.php
From: Rama, Raghupathy (CORP)
Sent: Tuesday, September 18, 2012 9:04 AM
To: Raghupathy Rama (raghupa...@gmail.com)
Subject: Why should we perform Sandhya Vandhanam
Dear Friends,
Radhe Radhe
There are three types of karma: "nitya", "naimittika", and "kamya".
"Nitya-karma" as the name suggests includes sacraments that must be performed every day.
"Naimittika" rites are conducted for a specific purpose or reason or on a specific occasion. For instance, when there is an eclipse we must bathe and offer libations to our fathers. When a great man visits our home he has to be honoured ceremonially - this is also naimittaka.
Nitya and naimittaka rites are to be performed by all.
A kamya-karma is a ritual that has a special purpose. When there is a drought we conduct Varuna-japa to invoke the god and seek his blessings in the form of rain. When we are desirous of a son we perform the "putrakamesti"(sacrifice to beget a son). These belong to the kamya category.
"Akarane pratyavaya janakam, karane'bhyudayam"- this statement refers to two types. The non-performance of certain rites brings us ills, troubles- these form one type. On the other hand some rites bring us happiness- these form the second type. A good house, wealth, sons, fame, knowledge are part of " abhyudaya". Vedanta speaks of "nihsreyas", the supreme bliss of liberation. " Abhyudaya " is different; it is happiness on the lower plane
If rites belong to the category of "nitya" are not performed, we will have to face trouble. Suppose you ask a man to perform sandyavandana and he replies: " I won't do it. I don't care whether or not it does me good ".
Sandyavandana is not a kamya or optional rite and its non-performance will bring you unhappiness.
It stands to reason to say the performance of certain rites will bring you happiness. But how do you justify the statement that the non-performance of certain other rites will have ill-effects? Not performing sandyavandana is sinful, but its performance is not claimed to bring any good. It is because this rite belongs to the category referred to in this statement, "akarane pratyavaya janakam. . "
Worshipping the deity in the temple, feeding the poor, such acts are said to be beneficial and belong to the second category referred to in the statement, ". . . . karane abhyudayam ". This makes sense. But how is it sensible to say " akarane pratyavaya janakam "? Are there examples to illustrate this dictum? Yes, there are.
We give alms to beggars, or make a donation to some organisation or other in the belief that there is merit to be earned thereby. Sometimes we do not practice such charity because we may not feel the urge to earn any special merit. We have, of course, to do our duty, but not helping people with money or material cannot be said to be sinful.
Suppose we have borrowed Rs. 500 from a friend or an acquaintance. How far are we justified in refusing repayment of the loan, saying: " I don't wish to earn any merit by returning your money? ". Is it possible to escape the obligation to the lender in this manner? He will naturally tell us: " I came to ask you for my money. I don't care about whether you or I earn any merit ". If we refuse to repay a loan we will be taken to court and eventually we will have to repay it along with the penalty. This illustrates the statement: " Akarane pratyavayajanakam. . . "
Not performing sandyavandana is like not repaying a debt. In Tamil the sandyavandana performed at dawn and dusk are aptly called " kalai-k-kadan " and " malai-k-kadan " [" morning debt " and " evening debt " ]. These are beautiful terms.
You may wonder how sandyavandana can be described as something " borrowed ". The Taittiriya Samhita(6. 3) of the Vedas says: " A Brahmin is born with three debts. These are " rsi-rna ", " deva-rna " and " pitr-rna (that is a Brahmin is indebted to the sages, the devas and to his fathers) ". The first debt is repaid by chanting the Vedas; by conducting sacrifices and other rites the second is repaid; and by offering libations and performing the sraddha ceremony the third is repaid. The Vedas enlighten us on matters of which we are ignorant. From the pronouncements made in them, those who have faith will find reasons to perform the rites. Others who perverse in their reasoning will find an excuse for not performing the same.
There are two brothers. One is a magistrate and the other a Vedic scholar. The first cannot refuse to attend the court saying, " My brother does not go to any law court. Why should I? ". The authorities will tell him: "You applied for the job of a magistrate. We issued orders appointing you to the office and you accepted the job. So there is no choice for you but to attend the court ". Similarly, we have applied for liberation, for moksa, and have received orders that we have to perform certain rites. The one who issued orders is not seen by us but he sees all and is witness to all. Such is the view of the Vedanta.
Chant the Mahamantra Nama kirtan everyday atleast for 10 minutes:
Those who chant the mahamantra and the place where nama is chanted, gets purified and enjoy peace and bliss...
Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Nothing we earn today would come with us to the final destination but only the Divine Name WILL....
Regards
Kishore and Jeya
Website: http://www.namadwaar.org/home.php
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Hema B
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Chant the Mahamantra Nama kirtan everyday atleast for 10 minutes:
Those who chant the mahamantra and the place where nama is chanted, gets purified and enjoy peace and bliss...
Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Nothing we earn today would come with us to the final destination but only the Divine Name WILL....
Regards
GOD Atlanta Satsang